Page 18 - Complete Works of Dr. KCV Volume 1

Thus one attains the Divine through the Divine-s help as Guru. The Isvara in the Yoga system is known as the teacher or perfect teacher - perfection being translated as Isvaratva. Even so, in the Natural Path, the Divine or Guru is teacher and trainer and transmitter of the Divine breath and thought and consciousness by which the dhyana is cultivated and improved and perfected into Samadhi of the Natural Path. All this is seen to happen naturally, simplified and efficient, producing what we may call welfare all round and peace in everybody.
One finds that one-s problems of the evolution into Divine nature get solved easily and without the arduous practices which do more harm by producing tensions in the life. Theories of Maya have produced more tensions than solved them. Similarly renunciation has produced tensions of a different kind. Even the practice of virtue has become a hazardous enterprise in the modern world. The ethical life is a life of tensions whereas really it is the life of vice that ought to be so. In any case vices produce tensions and create more complexities at the physical, mental and spiritual levels.
Shri Ram Chandraji in the Reality at Dawn presents a simple philosophy of the Natural Path which could help everyone to become normal, undepressed and unrepressed, detensioned and happy even amidst the chaos that is shrouding the world today.
The ethics of Natural Path consists in its being the preparation and practice of spiritual life. It has been held that before one undertakes the practice of Yoga one should possess or cultivate the fourfold means (sadhana catustaya), as pointed out in the Reality at Dawn viveka, vairagya, sama and dama, uparati, tittiksa, sradha, and samadhana.
The Vedantic explanations are slightly different from those adopted by Yoga. In any case every one is agreed that it is necessary to awaken to the sense of the temporary and the permanent, out of which the others follow necessarily. The Yogic transmission of the highest consciousness, which becomes the divine censor within or conscience, makes the following of the several steps of moral reformation easy. The will to do the right, knowing the right, is all that is necessary. One should not be in the state of mind of many a weakling; -I know what is righteous, but am unable to follow it; I know what is wrong (evil) but am unable to resist doing it." This